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* Property is released by appointment only. Call (916) 727-5801 to make an appointment. Appointments are held on Tuesday and Thursdays. We do not accept walk ins. If property is booked in as evidence, it cannot be released until the case is adjudicated. * SAFEKEEPING property is housed for 60 days, FOUND property is housed for 90 days. Unclaimed property is destroyed or auctioned.
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In addition, ALL firearms must be registered with DOJ, before release. * If the firearm(s) was taken as SAFEKEEPING, the owner must start the clearance process with DOJ within 180 days of the date the firearms are taken as safekeeping. Upon receiving clearance from DOJ, the owner must contact the Citrus Heights Police Department Property and Evidence unit within 30 days, in order to make an appointment to pick up the firearms. The letter is voided 30 days from the date listed on the top. If the letter is expired, a new letter is required for the release. * If the firearm(s) was take as EVIDENCE in a crime or suspected crime, you will have to wait to obtain the clearance letter, until the criminal case is closed. Then, upon closure of the criminal case, you will have 180 days to start the clearance process, through DOJ, to obtain your firearm(s). Per PC 33875, firearms will not be retained after 180 days if unclaimed. * If the firearm(s) was taken during a domestic violence incident, per PC 18250, your firearms may be taken into custody. Unless the firearms confiscated from you are to be evidence in any criminal procedure, the firearm(s) shall be made available to you from the law enforcement agency 5 business days after the seizure or as soon as thereafter possible. You will then be required to obtain a DOJ gun clearance letter as explained above. If CHPD determines that the return of the firearm(s) results in the endangerment of the victim or others, you will be advised within 60-90 days from the date of the seizure. At which time, a petition will be initiated in the Superior Court of Sacramento County, to determine if these firearm(s) should be returned. It should be noted, that if a criminal case is pending in court, regardless if the weapons are held as evidence or safekeeping, DOJ will not issue a clearance letter, therefore the firearm(s) cannot be released. * If the firearm(s) was taken during a Mental Health Incident, if you were detained under Welfare and Institutions Code 5150, your firearms may be taken into custody per Welfare and Institutions Code 8102(a). If you are admitted to a mental health facility, you are prohibited from owning, possessing, and controlling firearms for a period of 5 years in California. If you currently own any firearms, you must contact the nearest law enforcement agency to surrender those firearms, alleging that your possession of the firearms may cause endangerment to yourself or others. You have a right to a Hearing by that Court. Please contact the Property and Evidence Unit for further detailed information.
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Simon West's dispiriting Lara Croft: Tomb Raider squandered the opportunity to create a classy, new, female-headlined action franchise. Instead, it merely created a new, female-headlined action franchise, starring videogame vixen Lara Croft as a female Indiana Jones with Angelina Jolie's preposterously pouty lips. Now, action vet Jan de Bont has taken up the mantle, using a story concocted by Steven E. de Souza and James V. Hart and scripted by Dean Georgaris, to cross Indiana Jones with James Bond, Jolie-style.
The results are, sadly, pretty boring. A high silliness factor helps, with corny villains and a sexy partnership between Croft and an eye-candy "Croft boy." De Bont also channels the splashy, name-brand-riddled style of modern Bond flicks, with gravity-defying stunts and fight choreography. But Lara Croft — Tomb Raider: The Cradle of Life lacks the well-worn craft of Bond and never shakes off the impression that it takes itself a little too seriously.
This time, globe-trotting archeologist/spy-for-hire Croft races bad-guy Jonathan Reiss (Ciarán Hinds) to the legendary Pandora's Box. Reiss ("a modern-day Dr. Mengele") has big plans to secure himself ill-gotten gains by unleashing the box's evil power, so Jolie enlists ex-boyfriend Terry Sheridan (Gerard Butler)—who's serving time on treason charges—to help her nab the box.
Like the first movie, Lara Croft — Tomb Raider: The Cradle of Life focuses on opportunities to get Jolie and her ample assets wet and wild. With fetishistic slo-mo detail, de Bont gives Jolie close-ups Katherine Hepburn would never have imagined; the director frequently frames Jolie between two handguns at least as tall as her face. De Bont orchestrates an eye-popping freefall stunt, but loses his way in derivative, stagy gunfights and, in succession, a poorly staged climax and a predictable resolution, both predicated on fantastical CGI creature effects and irrational human greed.
The humor—when it comes--tends to be more laughable than funny, like Sheridan's straight-faced assertion that he and Croft and "opposite sides of the same coin," followed instantly by their synchronized routine of ducking and gun-brandishing. For a left-field punchline, De Bont indulges the Tweedlee-Tweedledum antics of Croft's Moneypenny and Q, her butler Hillary (Christopher Barrie) and tech-whiz Bryce (Noah Taylor).
Jolie's unearthly charisma is almost enough to carry these pictures above the average, but her big speech this time out—about the balance of the earth, yin and yang, and all that—rings too true. In the circle—or is it cradle—of life, this movie is neither here nor there, perfectly stabilized in the great, wide mediocre.


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[Page 5]
Our little town of Telekhany is only a mere dot on the immense geographical area where the murderers slaughtered, butchered and gassed our brothers and sisters. It is important, however, that our holy martyrs be memorialized in the Book of Remembrance, which in the future will be compiled.
Those of us who are from that generation and who lived through and survived the
Holocaust (about which even the Prophet Jeremiah would have no words to
describe) are too close to that tragedy to be able to properly evaluate it.
Future generations will be amazed at the mystery of how a civilized world could
have produced such monsters and their mobs of savage collaborators. In
addition, no one will be able to understand how the world could let such a
thing happen. However, future generations will be better able to make sense out
of the juxtaposition of the decisions and antagonisms existing between the
adversaries, and to objectively evaluate how such a catastrophe befell the
world in general, and our People in particular.
Therefore, it is essential not to minimize any issue. Every settlement and town
should have a detailed description of its own relationship to what occurred in
the Holocaust. Although there already exists extensive Holocaust literature,
much more is yet to be done. Nevertheless, everything we know, and think we
know, isn't even a drop in the sea of what actually took place.
We are therefore adding our own contribution to the "Scroll of Fire" with our Telekhany Yizkor Book.
We ask our dear fellow émigrés from Telekhany to forgive us for any omissions or errors, since they are inevitable under the circumstances in which the book was compiled and published.
This touched the right chord in our grieving hearts, and we immediately established a Telekhany Yizkor Book Committee, and started to collect contributions and appeal to other former residents of Telekhany to assist us in our holy mission. Unfortunately, that appeal wasn't very successful; because of limited financial resources we had to greatly reduce the size of the Yizkor Book.
Thus, we decided, for financial reasons, to do most of the revisions and editing of the material for the Yizkor Book ourselves. The following individuals were appointed to the editorial committee: Golde and Gershon Gurshtel, Esther Miller, Sara Rubinstein, and this writer. Most of us were educated in an old fashioned religious school ( kheder) , as was then the tradition among religious Jews in Russia. Our deep emotional pain provided us with the courage to be able to carry out the Yizkor Book project, even with the baggage of our limited education. Later on, we realized the value of using a professional editor, and our respected friend, S. Sekuler, became the official editor of the Yizkor Book.
Although I left Telekhany 65 years ago,I vividly remember the good traits of the Jewish population, the way they celebrated the Sabbath and holy days with beauty and holiness, and how their lives were filled with acts of goodness. I am sure that Bilaam would have also admired them when he uttered the historical words in the Book of Exodus, "How good are your tents O Jacob, your dwellings, O Israel."
And yet on August 14, 1941 this venerable community was so brutally destroyed by German murderers for the sole "sin" of not being Christians. Even more heartbreaking is the fact that the Jews' gentile neighbors also took part in the destruction because their eternal hatred of the Eternal People "sanctified" the murders they committed.
Now the book is being published; it has not been an easy task. The group of former residents of Telekhany now living in Los Angeles took charge of it and endured its birth pangs. It is therefore entirely appropriate to thank and pay tribute to them for their accomplishments.
First and foremost we wish to acknowledge our respected fellow émigré, Asher Gurshtel from Tel-Aviv, who initiated the book and wrote the manuscript. We would also like to acknowledge the following people: our dear and tireless friend, Herschel Eisenberg, for abridging the manuscript, and for corresponding with many people on behalf of the book; our sincere friend, Gershon Gurshtel, who left no stone unturned, even while ill and bedridden, and who wrote 3-4 letters to the same individual until he received a contribution; dear Esther Miller for her literary contributions, and for hosting most of the committee meetings in her home; cheerful Jenny Blumberg and her husband for inspiring some of our former fellow residents of Telekhany in Chicago to make substantial donations. We also wish to express our immeasurable appreciation to our devoted and wise secretary, Sarah Rubenstein, who is married to a former resident of Telekhany, and to the rest of the committee members in Los Angeles and Israel. May you all be blessed for what you have done to make the Telekhany Yizkor Book a reality.
I now dip my pen into the blood of our martyrs to record the birth of our shtetl, and how it was tragically destroyed
According to what previous generations have transmitted to us, the shtetl of Telekhany was founded approximately at the end of the fifteenth century, during the period when the so-called Tatar Hordes occupied Ukraine, Poland and parts of Russia, including our area. In those days, much of the territory around our area belonged a benevolent owner, Count Oginsky. Naturally, the area included a tavern that was leased to a Jewish family. It is also worth mentioning how Telekhany got its name. In Hebrew, the name can sound like the words Tel-Chen the Charming Hill. However, the name Telekhany is derived from two words, one Russian and the other Tatar.
The story is like this: during the battles between the local inhabitants and the Tatar Hordes, one of the leaders of the Tatar army was called a khan. After his defeat, the Tatars didn't know where to find his body. They searched for it throughout the entire area. Wherever they looked, they asked whether anyone had seen their khan, either dead or alive. In Russian, the word tyelo means "body;" it was combined with the Tatar word, khan to produce the name of the town, Telekhany.
Life was hard for Jewish families, especially due to their isolation among their hostile neighbors and the capricious behavior of the landowners, which frequently jeopardized the Jews' meager livelihood and even their physical existence. As ignorant and alienated as the village Jews were from Judaism, they always preferred living among other Jews. Gradually, Jews began leaving the villages and their isolated lives, and settled near the old tavern leased to a Jew by Count Oginsky. Thus, a Jewish community began to develop and eventually grew into the shtetl of Telekhany.
Count Oginsky, who owned all the land around the tavern, owned huge tracts of land and dense forests. He was more than happy to have a Jewish settlement on his estates. He believed that the Jews would increase his revenue through their business activity. The Count, therefore, was glad to assist the Jews to settle around the tavern, and even provided lumber for them to build their own homes, which included large gardens that they could cultivate to help them get through the harsh winters.
This is how the community gradually developed. The local peasants started arriving in town to shop for items they needed. Most business between Jews and peasants were based on what economists call a barter relationship. The peasant obtained services from the shoemaker, tailor or other craftsman, and paid with the fruits of his labor agricultural produce.
Gradually, stores started offering merchandise brought in from Pinsk. In the barter exchange of agricultural products and labor, the artisans accumulated surpluses of agricultural products, which the artisan sold on the market. Thus, a small-scale business with a market among the shops developed, together with new small side streets around the market. The result was the growth of Telekhany.
Count Oginski contributed a great deal to Telekhany's growth. He was a talented man, blessed with energy and was an entrepreneurial person. He undertook to dig a canal, which was named after him, to unite the two rivers Pripet (near Pinsk) and Shchara (near Slonim). His goal was to increase deliveries of his lumber to Germany. The Count owned huge forests and he wanted to increase his profits on the lumber shipped to Germany.
In order to built the canal, and enable the lumber to float down the Shchara, and from there to the Niemen River and on to Germany, it was necessary, however, to build locks in the canal. Since modern machinery was not yet available, the heavy manual labor was performed by human hands. Since the Count owned all the land, with thousands of peasants as his slaves, this "small" undertaking to create a canal did not present a problem to him.
The work was especially hard because the Pripet River covered a very flat, low area, while the Shchara River was much higher. The locks had to be built so that each lock would be higher than the previous one, meaning that the second lock would be higher than the first, the third would be higher than the second, etc. It is difficult to conceive of how difficult and complicated this work was, but the peasant-slaves had to do all the work themselves.
The project took fifty years to complete, and thousands of farmer-slaves lost their lives in the process. The construction of the canal began in 1776, and became ready for use in 1826. During these years, Telekhany was a hub of activity and greatly benefited from the canal construction. Jewish carpenters earned considerable income performing the complicated work around the locks, and were experts in this work. The peasant-slaves, although very poor, also benefited from time to time, as did the engineers, contractors. Various businessmen provided a living for the artisans, shopkeepers and small merchants of Telekhany .
As the city continued to grow, more Jews from the village were attracted to it, and Telekhany became a nice place for Jewish families (cobblers, shoemakers, tailors, blacksmiths, businessmen, shopkeepers and lumber and grain merchants). When the canal opened and navigation began, some Jews became ship owners. They had their own small boats that transported cargo and passengers from Telekhany to Pinsk and back, bringing back merchandise with them. The first ship owners were the Gurshtel brothers. When the first steam ships arrived with passengers, its whistle announced its arrival; the Jews were extremely pleased, and thanked G-d.
Our little town of Telekhany was blessed by nature: it was surrounded by hills full of tall pine trees as well as valleys seeming to grow out of the earth. The beauty of the environment and the healthy climate created by the pine forest, made Telekhany a beautiful resort place. Many people from the larger cities came to our little Telekhany to enjoy the fresh climate and divine beauty, and provided a source of income for Telekhany.
Years went by, and the canal's use for transporting goods and people expanded Telekhany's economy. Many offices with clerks, contractors, and engineers brought a new type of Jew to Telekhany, a more worldly Jew. In one office there was a Jewish engineer from Pinsk who worked on the Sabbath. Although this created a problem with deeply religious Jews, people considered it as a sign of newer trends, and no one seemed to object to the change. The main representative of the general contractor for the canal was a Jew named Leib Tureck, who inherited the job from his father-in-law, Joshua Eisenstadt, who in turn inherited it from the previous generation. Leib Tureck was also a great scholar, and he owned the entire Talmud and many other religious books. Although he was a Lubash chassid, and prayed in the Lubash synagogue, he was involved in the city issues, and was a very generous and worldly man. Among many religious books in his home, one could find all types of books of modern Hebrew literature representing the Enlightenment.
The people in the shtetl lived like one big family: where there was happiness, everyone was happy; when (God forbid) there was sorrow, everyone shared that also. Intellectual life in Telekhany developed with kheder schools for children, where they studied everything from the alphabet to the commentaries of Rashi and the Tosefot on the Talmud. Eventually, modern Hebrew schools were started, and used the modern way of teaching. Our little town of Telekhany also acquired a rabbi, a great scholar: Rabbi Eleazar Olivitsky, who served in his position at the highest level, and was much appreciated by all classes of Jews.
There were also study groups in town, such as groups that studied the Talmud together, the Mishnah, the Eyn Yaakov compendium or the Bible with the Rashi commentary. The simple Jews had their own group for reciting Psalms, and on Saturday afternoons in the summer, people studied Ethics of the Fathers. All these studies maintained a Jewish spirit, and gave the Jews enough strength and courage to withstand life's difficulties and the gruesome decrees of the dark Czarist regime and the landowners.
And so the people of our little town, like their counterparts in so many other towns in Western Russia, Poland, Lithuania, the Ukraine and Galicia, lived and worked hard to earn a meager living. In Telekhany, as elsewhere, there were a handful of well-to-do families, but the majority were poor craftsmen, merchants and just plain poor folks who worked hard the whole week, barely living from hand to mouth to be able to have extra for the Sabbath.
As long as our shtetl existed, life focused on the religious/cultural sphere, with its assorted religious functionaries, synagogue caretakers, superstitions, with its chassidim and opponents of chassidism just like in other towns. There were a number of "battles" between a rabbi's supporters and others, and between the chassidim and their opponents. People in Telekhany bickered about ritual slaughterers, cantors, and rabbis' assistants. Since we had three different chassidic synagogues one each for the Lubash, Stolin and Yanov chassidim - and one for the non-chassidim, there were different sides of various issues. However, as mentioned earlier, life was oriented to culture and religion. Any Jews that could spare time would go into a synagogue or house of study to hear religious words or to open a religious book. The materialistic life was not primary. A Jew would manage to get along on very little. His main concern was his spiritual life.
So years went by and generation after generation carried on the same way, and people assumed that this was the way the world was created and that's the way it will remain.
The Telekhany Jewish population came to life. The Jews couldn't figure out what was happening. Every Jew developed strength and encouragement, and saw the factory as the end of poverty. In 1895 the construction of the factory was completed, and began a new page in the history of Telekhany.
Let us now evaluate what influence the factory, with its various types of Jews who settled in and around town had on the cultural, social and political life in Telekhany, and how the cultural and community life started to be transformed from a lifestyle from the Middle Ages, and started creating new groups among the Jews who came to town because of the people who arrived from the outside world, and who settled in Telekhany because of the glass factory.
In the latter part of the 19th century, two new movements appeared in Jewish life: political Zionism and the Bund. Under the influence of anti-Semitic pressure in France brought on by the sad Dreyfus trial, a large part of the assimilated Jewish intelligentsia in Western Europe suddenly realized that assimilation was not the way to solve Jewish problems. Nationalism dominated a large part of the Jewish intelligentsia in Europe, and through the work of Dr. Herzl political Zionism was born.
In Russia, Poland, Lithuania and Latvia, the battle against the Czar's reactionary regime became more intense. The working class organization began to challenge the despotic and capitalistic exploitation of the Czarist regime. Influenced by the freedom movement, the Jewish labor movement organized the Bund. These two new Jewish movements stirred and aroused the Jews to engage in cultural and social activity in the heavily religious cities and towns. These two elements Zionist and the Bund would have sooner or later found their way to Telekhany, but the people from the outside world who came to work in and around the glassworks factory had an impact on our community, and especially on our youth, a little earlier than elsewhere.
The Telekhany Jewish youth came to life because of these new ideas that came to town. The Jewish youth organized groups to study Yiddish and Hebrew literature, and Jewish history. A library was opened. They even organized a defense unit to protect themselves against pogroms.
At first the youths were impressed by the Zionist ideal. Meetings were held, and the Jewish flag was always present. Shekels were sold to raise funds for the Jewish National Fund, and Zionist activity was quite prominent. The main leaders of the Zionist movement were Hershel Rosenberg and myself. But since the Czarist regime was always on the alert to organized activities, it also started persecuting the Zionist movement. Hershel Rosenberg was sent from Pinsk to Czenstechow, and worked there as an assistant to Dr. Aharon Singalovsky.
The Bund, however, slowly began to have an impact on the youth, especially the poor working youth, and thus became the strongest movement in town.
Telekhany became divided into various ideological camps. The religious community consisting of chassidim and non-chassidim continued to retain the older generation. The youth, however, were divided between two ideological camps: Zionism and the Bund. Zionism stressed Zion, and maintained that, in the diaspora, Jews could expect only persecution and pogroms. Therefore, the Jews should concentrate on securing a homeland and state in the land of Israel, and thus there was no need to join other freedom-loving organizations to fight the Czarist regime. The socialist Bund, which considered itself a part of the Russian working class, emphasized the struggle for a free and democratic Russia, which would release the entire working class from the yoke of capitalism, and introduce socialism.
In the first few years after 1897, when both political Zionism and the Bund were created, Zionism was a monolithic organization. With the beginning of the 20th century, however, the Zionist movement began to divide into different factions. Due to the influence of the general Russian freedom movement, the Jewish proletariat element wanted a synthesis between Zionist ideology of the ingathering of the diaspora and the Marxist proletariat ideology. This was the Poalei Zion [Workers of Zion] orientation, which acknowledged the struggle for freedom in the countries of the diaspora. This is how a third movement developed among the youth.
This is how life was in the shtetl. The older generation stuck to its previous lifestyle, but quietly complained about their children's new directions. This led to constant arguments between parents and children. The parents were in constant fear of their children being dragged into the revolutionary movement and eventually falling into the hands of the Czar's police, something which did happen to some young people.
The older generation concentrated its life around the synagogue; praying, and studying Judaism in the synagogues. During the day they were busy earning a livelihood. In the evenings they forgot about their problems when they opened religious books. Many Jews in town were devoted to their religious studies and didn't work, their valiant wives worked instead, being glad that their husbands could sit and study while the wives could look forward to being their husbands' footstools in Paradise. The younger generation, a large portion of whom worked in the factory twelve to fourteen hours a day for low pay, spent the evenings discussing political, cultural and social problems. They also spent time in the library reading and studying until late at night. They were hungry for knowledge.
The gentile population, inflamed by propaganda, and seeing unprotected Jewish property, plundered, beat up and attacked the Jews. There were many agitators and hucksters who had been waiting a long time for an opportunity to fabricate all kinds of lies about the Jews in town. For instance, they claimed that Jews sent all their gold, silver and copper to the Germans. In one case, they sent a peasant to buy something from a Jewish shopkeeper; the peasant wanted change for a large bill. The shopkeeper didn't have change for such a large amount of money, which "proved" to the agitators that the Jew had sent his money off to a German. This gave them what they needed to attack Jews.
The worst came along, however, when they set fire to Telekhany from all sides, and the Jews were forced to flee, or more correctly, were chased into the nearby forest. It takes a lot of effort and talent to describe the heartbreaking scenes: Jews fled into the forest and watched their property, which took years of hard work to accumulate, be horribly ravaged and go up in flames. When nightfall arrived the Jews were standing in the forest with their children under the open sky, and the crying of the parents reached the heavens. Having survived, they realized it was the eve of Yom Kippur, the holiest day of the year, and a day of forgiveness and atonement, and yet here were the Jews of Telekhany in the wild woods of a world gone mad, among people gone mad. The sun isn't a sun anymore, and the sky isn't a sky anymore; the earth is a huge fire burning under every Jew's feet. Prayer was impossible; one man hugs a tree instead of his Yom Kippur prayer book and cries out: "God in heaven, where are you? Why are you silent?" The man holds onto the tree and talks to it. "You've got it good. You live with the other trees in peace, while men destroy each other for no rhyme or reason." The man said to himself, "Wouldn't it be great to be a tree?" The man was Josef the Ritual Slaughterer.
When the Germans occupied our area, a few Telekhany Jews immediately moved to locations near Telekhany. Some families from Telekhany settled in the village of Motele, approximately three miles from Telekhany. They moved into the homes of peasants who fled from the Germans deeper inside Russia, while the Jews took over their abandoned farmland. At that time the Germans prohibited Jews from engaging in business, and permitted them only to engage in agriculture to earn a livelihood.
Many Jews from Telekhany and neighboring cities and towns moved to Russia. This is how the first destruction of our hometown of Telekhany ended during World War I.
The story was as follows: a group of the most eminent Jews in Pinsk gathered to decide on a plan how best to distribute the aid from the American committee to the needy Jews in Pinsk and nearby communities. Somebody reported them to the Polish authorities in Pinsk, accusing them of holding a meeting of Bolsheviks. Without any evidence or information, the Poles surrounded the meeting place, arrested the participants, took them to the large monastery and shot them all. Asher Gurshtel reported on the impact, fear and wickedness of the event, which was impossible to describe.
Asher Gurshtel did manage to meet the committee, and brought back some financial assistance for the Jews of Telekhany. Despite the deep sorrow and despair of the Jews in Telekhany when they found out about the misfortune that occurred in Pinsk, the small amount of assistance that Gurshtel brought with him lifted their spirits, and they realized that their Jewish community was not abandoned, that there were Jews abroad who didn't abandon their brethren.
After that, however, the real problems began. The government administrations changed every other Monday and Thursday: first the Poles were in charge, and the next day the Bolsheviks kicked them out and took over, and thereafter the debtors took over and threw out the Bolsheviks. Whenever the Poles or the debtors took over, there was either a larger or smaller pogrom against the Jews, and following the pogroms new decrees were issued, each worse than the previous one, and which gave no respite to the survivors. Whenever the Bolsheviks took over, there were no pogroms, but Jews were classified as businessmen and self-employed artisans. If an artisan had an assistant, he was, from the days of the Bund, considered to be a member of the "petty bourgeois," and the Bolsheviks arbitrarily confiscated anything and everything. Thus, the situation of the Jews in town was very bitter, but at least their lives were spared.
A tragic-comic situation developed among the non-Jewish population. Whenever the Soviet authorities decided to confiscate property for the new administration and for the needs of the army, they did so indiscriminately, confiscating from Jews and gentiles alike. The poor peasants couldn't understand what was going on, and considered the Soviet regime to be very strange, since the regime expropriated equally from everyone. The peasants had been used to the idea that only Jewish could be robbed and plundered, and yet now the Soviets did it to everyone equally.
People were more or less content with the Soviet administration as long as the Red Army was in the area. The officers were self-conscious about their status, and they knew the rules of the game. They knew whom they should confiscate from, whom they should leave alone, and whom they should keep their eyes on. In other words, there was law and order. However, as soon as the army left Telekhany and installed inexperienced local authorities and unqualified individuals who had questionable reputations but who were devoted to the so-called struggle for proletarian justice, they started their sadistic work. Pretending to look for spies, they searched homes everywhere, grabbing whatever they liked: watches, rings, cushions and blankets. They were even satisfied with taking any type of merchandise they could find.
Even this was bearable, but the worst tragedy was the mistrust among people, the suspicion, and there were already people whose hands were dirty. If someone bumped up against someone else, he was simply reported to the authorities, complaining just about anything. The procedure was that all complaints had to be resolved locally, so people got sent to Siberia, thrown in jail, or many times just "put up against the wall."
It was like Sodom and Gomorrah between Jews and gentiles in town. Property was confiscated in the name of nationalization, and punishments were decreed in the name of strengthening the "class struggle." Rightfully or not, all local leaders and Zionists were deemed "enemies of the People." When there was a decree, the Jew suffered more than anybody.
After the changes of the various authorities during the chaotic period, the Polish regime finally took hold, and life in Telekhany began to more or less return to normal. Half-ruined houses and the chassidic synagogues (of the chassidim of Lubash, Stolin as well as the non-chassidic one) were rebuilt. The Polish authorities allowed the Oginsky Canal to reopen and operate as before. Count Paslovsky, who inherited Count Oginsky's estate, built a sawmill at the location of the glassworks to process timber from his forests, and the mill was equipped with the newest machinery. He also built a power plant, providing the town with electric lighting.
With the assistance received from the American Jews an apartment building was built that provided 16 apartments for impoverished Jewish families. The young people got a library, and a firehouse, concert/theater auditorium were also built in Telekhany. A new public bath and ritual bath [mikvah] with running water were constructed. The community also provided a hostel for poor out-of-town visitors and a doctor for sick poor people free of charge. The town survived, and even the tiny railroad built by the Germans during their occupation, began operating between Telekhany and Pinsk.
Jews who fled Telekhany during the war returned to town. Among the returnees was Yosef the Ritual Slaughterer, who resumed his position as community slaughterer, and since there wasn't a Rabbi in town yet, he also served as the town rabbi.
People wanted to forget past troubles, and hoped for a brighter future. The Polish authorities made it mandatory for Jewish children to attend Polish public schools every day until noon. From the rest of the day they were free to attend the Jewish kheder school. This wasn't such a bad regulation. People gradually started making a better living. The Polish authorities re-organized the Jewish community in an open democratic manner. It looked as if everything was getting back to normal, and you could start seeing a smile on Jewish faces; people felt safer.
However, as the saying goes, "Jews have no lucky star." [Trans. comment: The Yiddish author uses a pun on a talmudic saying that expresses the idea that the fate and fortune of every nation in the world is governed by a planet, except for the Jews, who are overseen directly by G-d himself and not by the astrological signs. The writer's pun is to wryly interpret the saying to simply mean that Jews have no lucky star and are therefore unlucky.] An economic crisis hit Poland that put an abrupt end to Jewish livelihoods. The Polish currency, the zloty, lost its value. It didn't take long for hunger to show up again in Jewish homes. Young people started asking the old question: "What will be? What can we expect?" In a flood the young people started leaving Telekhany, some to America, others to the land of Israel. The Polish authorities now started showing their sneaky anti-Semitic faces. Anti-Semitism became so thick you could cut it with a knife. They started pulling out the last piece of bread from Jewish mouths.
It's worth describing one case where the Telekhany Jews taught the Poles a good lesson. During those difficult days the arrogant Polish administration decided to build a few locks over the Oginsky Canal. The Jews were overjoyed because it would create a few jobs. The anti-Semites totally ignored the Jewish workers of Telekhany, who for generations were experts in building locks. The Polish authorities didn't want to employ any Jews, and held a parade for the engineers and workers they brought in, together with all kinds of machinery, and began construction.
However, neither the engineers nor the workers that the Poles brought in were qualified to do the job. They built the locks, and then had to take them down again. They tried a second and a third time, and were still unsuccessful. Finally the Poles realized their error, and pleaded with the Jewish carpenters to take over the job. When the Jewish carpenters went to work, they built the locks perfectly, without engineers and officials with fancy epaulets. The most amazing thing was that the supervisor of the construction project, a Jew named Shlomo Blumberg, could hardly sign his own name. However, he was an outstanding artisan. The Jewish carpenters were almost all great master craftsmen in the construction of canal locks. They inherited this from their grandfathers and great-grandfathers, who built the first locks in the eighteenth century.
It should be noted that there were Jewish casualties during the construction of the locks. Shimon Gurshtel, father of Nissel the boatsman, was crushed to death by a falling gate during the repair of a lock. There were Jewish casualties here and in other cases in Poland, and yet Jews remained strangers.
And now? And now? The Jewish "now"? The greatest danger for the Jews of Telekhany suddenly arrived when Telekhany was born a few times and then died a few times. In 1939, Hitler arrived in Poland with sadistic Germans, who were full of hate for the Jewish People, and who immediately started to bully, rob, shoot and dispossess Jews using their guard dogs. Numerous Jews were torn to pieces on the roads by the guard dogs. The Nazis were able to carry out their extermination work better in the ghettos.
Even before the Germans came to our area, and even before they declared war against the Soviets, the savage Nazi treatment of the Jews began. Jews fled to the forests, and along the way, some peasants took Jews in their homes at a good price, of course. However, as soon as the Jew no longer had any money to give them, the peasants sent the Jews back off into the forest, and it was impossible to go back. The Germans closed off the roads around Telekhany, and most Jews stayed in town. The Jews who remained in Telekhany hoped that the Germans wouldn't consider them to be a dangerous element. Since among the Jews there were enemies of the Soviets, the Jews assumed that the Germans wouldn't do them any harm or persecute them.
At first things were pretty quiet. The Germans didn't harm anyone, and they even left Telekhany for a short time. However, as soon as the peasants found out that the Germans had left, the local gentiles, together with peasants from surrounding villages came into town and robbed whatever they could. It looked as if a fire had spread through town, with people carrying as many household possessions out of the houses as they could. According to those who lived through those events, the savagery of the peasants could not even be described. Peasants who had lived with Jews for many years were now unrecognizable. They beat people, broke open locks, doors and gates. The savagery went so far as to even throw a child out of a crib and steal the crib. The Nazis, who had retreated for a short time from Telekhany, had told the peasants through their collaborators among the local population that as far as Jewish property and life was concerned, it was open season. Life became so bitter that people hoped the Germans would come back. The situation continued this way for six weeks. People hoped for the return of the Germans, and indeed they did return and start going about their thievery.
The Germans put all Jewish men women and children on the road to the glassworks heading towards the village of Voulka. They then dug three deep pits, and with their guns and hands, they forced the Jews to undress and sit on their knees facing the pits, so that after being shot, they would fall straight into the pits. If someone tried to escape, the peasants chased him down, shot him, and made off with his clothes and anything else they could find.
Future generations should know that the peasants from town and surrounding villages stood around watching what was going to happen to the Jews. Some went to search for dead and living Jews in the forests to take from them anything they could find.
Our beloved and dear brothers and sisters had to live among such wild animals in human form. Why did they have to be exterminated? Why?
Our Telekhany martyrs were covered over in three large mass graves. They were covered over with dirt and sand that turned red from their blood. From reports of people who were in hiding and watching from a distance, the earth remained over the graves for a long time. Many of the martyrs didn't die immediately from the bullets, but were buried alive. Only when they breathed their last, did the ground fall silent.
This was what happened to our dear and beloved shtetl of Telekhany, which met the same fate as all Jewish communities where the accursed Nazis passed through.
In 1944, when Poland was already liberated by the Soviets who chased the Nazis out of Poland, Shlomo Landman and I, both of whom had escaped to Russia, decided that we should go back to Telekhany, even without waiting for the Soviets to send us back as Polish citizens to Poland in transports. We didn't think too long, and went off to the Polish border. We didn't have much money with us, but the desire to see Telekhany with our own eyes was more valuable than money. We decided to travel to Lvov/Lemberg; we knew that from there we could get to the center of Poland much more easily. Both Shlomo Landman and I arrived in Lvov at the end of January, 1945.
In Lvov we found out that in order to travel to Telekhany we had to receive special permits, and we learned that the trains weren't operating normally. We were exhausted from our difficult trip, and I wanted to give up the visit to Telekhany, but when my friend Shlomo told me that he knew where his parents were killed by the Vyhanochsh peasants, he wanted to go to bring their remains to the cemetery in Telekhany. I found the courage to go along with him.
We started on our way; it was a harsh winter, with snowstorms and blizzards. We had to travel by foot; we walked, stopping to rest, and then continued on. We were dreaming of getting to Telekhany. We figured that it would take us more than a week; in fact, it took us sixteen days to get to Pinsk. We were out of money, and continued walking to Telekhany as we conjured up pictures of our old hometown and its wonderful people. For a brief moment we breathed easier, but it was only for a brief moment, since we were once again seized by all sorts of thoughts. We continued. A wagon or car came by and took us for a couple of kilometers, and we then continued by foot.
We finally got to the village of Ozoritz, and a peasant took us by wagon to Telekhany. No words could possibly describe our state of mind when we arrived at the Telekhany bridges. I suddenly started shaking uncontrollably, and my friend Shlomo couldn't make me stop. We then came into town. The electric lights were on, including in some houses, but for us it was total darkness. All the houses were still standing; we were traveling and traveling, and yet had nowhere to go. We were strangers in our own town. Our wagon driver understood that we had nowhere to go, so he decided to take us to his brother-in-law, Kolia Sinevitz, who lived in the forest beyond the Polish cemetery on the way to Voulka and Bobrovetz. We knew the brother-in-law, and went into the forest to see him.
As the driver continued, we didn't realize that on the road we were on we would come across the three large mass graves of our Telekhany brothers and sisters and their children.
We spent six days six mournful and dark days in Telekhany, and morning and night we stood by the holy graves, saying the mourner's kaddish prayer in a flood of tears. During those six days that we spent in Telekhany, we searched for information about everything that happened, but no one wanted to tell us anything. They remained silent. I went to my own house, a house I built myself, but I couldn't go inside. My feet wouldn't move; they dug into the ground and wouldn't move.
Now we come to the horrific picture we saw: three huge mass graves one for men, one for women, and the third one for the dear children. Each group was shot separately. The graves are located on the side of the glassworks in the direction of Voulka, across from the Polish cemetery. At the very edge of the road is the grave of the men. The little trees that the German bullets shot through still stand there. The trees tremble, as if they wanted to tell us something. About a hundred and fifty kilometers [sic probably meant meters] are two mass graves close to each other. One was for the women, and the other for the children. We wanted to find out which was for the women, and which was for the children. However, none of the residents wanted to tell us; they were afraid to be implicated in the massacre.
We also found a large number of individual graves of Jews who escaped the Germans, and who were subsequently captured and killed on the road. Many who managed to escape were captured by peasants of the surrounding villages and shot. It was very difficult to find out who were buried in the individual graves. In one case we were able to find out who was buried in a particular grave: not far from the sawmill and the glassworks, over the canal where the small railway used to go through, is the grave of Yisrael Schwartzberg and his wife.
Filled with sadness about our terrible catastrophe, we decided to visit the large village of Vyhanoshts. We walked there, looking at the ground soaked with the blood of our sisters and brothers. We arrived in Vyhanoshts and started looking around to determine the fate of Shlomo's family. There were no Jews in the village; we started asking people about the grave of Shlomo's parents who were killed by the peasants, who stole their property. No one wanted to say anything. We went into a house, and Shlomo recognized his mother's candlesticks, but we had to keep quiet. We bit our lips so hard and kept quiet that our lips started bleeding. After several inquiries, one of our old acquaintances showed us where the location of Shlomo's parents was. We opened the grave and removed the martyrs; we took them to Telekhany and buried them in the Jewish cemetery.
Upon our return to Telekhany we decided to pay a visit to the local Christian priest in Telekhany. When we arrived at his house, Shlomo immediately recognized his beautiful buffet table. He recognized it right away. The priest noticed Shlomo, and started stammering that he had bought the buffet from the Germans. The priest offered to pay for the buffet, and spent several hundred Soviet rubles on it.
It should be mentioned that our arrival in Telekhany created a storm among the peasant population in town and in the nearby villages. First, they didn't believe that there were still any living Jews, because they were sure that Hitler had already killed all the Jews. Secondly, they were terrified that the Soviet authorities would punish them for collaborating with Hitler's devils in the massacres. They were sure that we had arrived with the assistance of the new authorities, to search houses for anything that had been stolen from Jews.
Peasants arrived from surrounding villages to find out if it was true that two Jews had suddenly appeared in Telekhany. Shocking events took place when the peasants saw us. A few even started kissing us, screaming in Ukrainian, "Who do I see?" But we tossed back at them in their faces, "A demon should possess your fathers! You are crying now? If the Germans were here now, you would certainly turn us in to them to be murdered, the way you did it earlier with our brothers and sisters.!"
A few peasants swore that they had never done that, but how could they be believed? The horrific murder was so gruesome and heartless, that they had become wild beasts. There were most certainly some peasants who hadn't been directly involved with the horrific murders. However, they were so few, that it wouldn't even be worth considering that all of them weren't involved in the murderous activities.
Finally, I would like to briefly describe what happened to our your beautiful town of Telekhany. Total destruction hovered over the houses that stood like orphans, covered in black, darkness, and which burned out the eyes of those who had lived there before. Such dear parents, grandparents and children, in a place where everyone lived together like one big family, and who shared their joys and sorrows. The Germans destroyed it all. We must always remember the "verse" of "Remember that which Hitler did unto you .!" [This is a pun on the Jewish tradition of remembering what the Amalekites did to the Israelites in the biblical account of the Exodus from Egypt. The verse states "Remember what Amalek did unto you during your departure from Egypt."]
Almost all houses were still standing; only about ten were missing. Some were burned down, and others stand in disarray, without doors or windows. A large number of houses were taken over by the Soviet authorities for institutions, offices and stores. Nothing remained of the Stolin and Lyubash synagogues. The Germans took them down, and built protective trenches in their place. The non-chassidic synagogue was spared, and the Germans used it as a warehouse for grain that they brought from the villages. Now the Soviets are using the synagogue for the same purpose. On the other hand, the Christian church and the kostsholl were left untouched, as if there had been no war. The Jewish cemetery was in total shambles, and here we could see the effects of the wild animals. The destruction was so great, that we wanted to scream out, "Woe, happened to the Jewish dead who had to suffer a second death?!"
The fence around the cemetery was in disrepair; none of it was still standing. The brick grave structure that had stood for years was completely taken down, and not a single brick remained. The graves and gravestones were in such condition that it was grievously heart-breaking to see just what the evildoers were capable of doing to Jewish graves and the dead.
The graves were dug up by the evildoers as they looked for Jewish gold. They thought that the Jews were burying their gold. They also took the gravestones home, and some of the stones were used as sharpeners to sharpen their scythes and knives. Other stones were used for milling wheat and rye evildoers milling their bread using the gravestones of holy Jews who never harmed a fly, not shedding a tear as they ground their bread!
We stood at the cemetery filled with sorrow, pain and rage, asking G-d in heaven where his judgment, justice and truth was. We bowed our heads to the martyrs and went further. What did we see? Bones and limbs of the dead were thrown about like pieces of wood; we only wished that we had been blinded before seeing such things.
We went to the Soviet authorities in Telekhany to request a fence to be placed around the mass graves of our murdered martyrs located on the road to Voulka. We told him that if they wanted to do that, we would remain in Telekhany to help with the work. They responded that we were a hundred percent correct and that they were willing to do it. However, since all the men were still in the army, this work could not be done yet. As soon as the men returned, they would proceed to build the fence.
This is what our beloved and dear town of Telekhany was like, the place where the dearest and most beloved people any person can have remained in death. Our parents, our grandparents, our brothers and sisters, children, friends and neighbors. We'll never join them in their place of rest.
We should all now recite the prayer, G-d of Mercy, and swear that we always remember the "verse": "Remember what the Germans did unto you ."
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text:
NATO leaders professed unity on Wednesday at a summit near London — but a spat over off-the-cuff chit chat at a royal reception rattled their show of solidarity.
U.S. President Donald Trump branded the leader of America's northern neighbour "two-faced" after Canadian Prime Minister Justin Trudeau appeared to gossip about Trump in comments caught on camera and microphone.
Trudeau was seen standing in a huddle with French President Emmanuel Macron, British Prime Minister Boris Johnson, Dutch Prime Minister Mark Rutte and Britain's Princess Anne, daughter of Queen Elizabeth II at Tuesday evening's Buckingham Palace reception for NATO leaders.
After Johnson asked Macron, "is that why you were late?" Trudeau could be heard saying "he was late because he takes a 40-minute press conference off the top." Trudeau confirmed that was a reference to Trump's long and unscheduled question-and-answer session with journalists earlier Tuesday.
Trudeau also said: "You just watched his team's jaws drop to the floor." He explained Wednesday that was in reference to Trump's decision to hold the next Group of Seven meeting at Camp David, the presidential retreat.
Footage of the palace reception was recorded by a pool camera. The clip was posted online by Canadian broadcaster CBC and has been viewed more than 5 million times.
Speaking Wednesday at the summit venue in Watford, outside London, Trump said Trudeau was likely upset that the U.S. president had broached the fact that Canada falls short of the NATO target of spending 2% of its gross domestic product on defence.
"Well he's two-faced," Trump told reporters. "And honestly, with Trudeau he's a nice guy, I find him to be a very nice guy but you know the truth is that I called him out on the fact that he's not paying 2% and I guess he's not very happy about it."
Trudeau had a quiet word and a handshake with Trump as he arrived at the summit Wednesday, and later tried to shrug off the episode.
"As you all know, we have a very good and constructive relationship between me and the president," Trudeau told reporters at a news conference.
Asked if the incident had given him pause for thought, Trudeau said that ensuring the focus of attention remained on matters of substance "is something that we're all going to try to do a little harder."
Johnson, meanwhile, professed ignorance when asked by reporters about the conversation.
"That's complete nonsense," he said, adding: "I really don't know what is being referred to there."
Leaders of the 29 NATO states met to mark the 70th anniversary of the military alliance — and trying to patch up differences over defence spending, the alliance's strategic direction and member nation Turkey's military action in northern Syria.
The two-day gathering ended with a show of unity, as the leaders declared their commitment to the alliance's principle of collective defence, saying in their final declaration that "an attack against one Ally shall be considered an attack against us all."
READ MORE: Trudeau sidesteps Trump question about Canadian defence spending
READ MORE: House panel to vote on Ukraine report as Trump mulls defence
Rob Gillies in Toronto contributed to this report.
Jill Lawless, The Associated Press
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text:
Just In: Coastal Scents Quads
4:42 PMWhether you have brown, green, hazel or blue eyes, Coastal Scents has created Color Specific Eyeshadow Quads for you! Isn't this exciting? They have Natural Quads for the perfect daytime look and Vibrant Quads for an exciting bold look. Each quad comes in a professional black matte case with mirror and dual applicator sponge wand along with four pre-selected Hot Pots. I am so excited and I want to have them all (greedy old me!).
Each quad retails for $22.71 but it is currently on sale at $11.95 through the Coastal Scents website.
See for yourself:
What do you want to add to your stash?


text:
Munro Acoustics recently deployed an end-to-end Harman Professional Solutions audio system at the Flea Bazaar Café, a first-of-its-kind dining and entertainment concept in the Lower Parel district of Mumbai.
Owned and operated by Impresario Group, the 7,000-square-foot café features 13 separate restaurants, a marketplace for local lifestyle brands, and a bar that serves local beers and craft cocktails. The Flea Bazaar Café also includes a community performance venue that hosts standup comedy, plays, DJs and live music, and more. The space features a unique pulley mechanism that can quickly lift the tables and chairs to the ceiling and create extra space for audiences, as well as a van that serves as the DJ booth.
Impresario Group hired longtime audio partner Munro Acoustics to design a state-of-the-art audio system that would complement the aesthetic of the Flea Bazaar Café and deliver even sound coverage in the highly reverberant venue. To ensure an even, smooth and enjoyable music experience for guests, Munro Acoustics selected a complete Harman sound reinforcement system comprised of JBL VRX line array speakers, JBL SCS Spatially Cued Surround loudspeakers, Crown amplifiers and dbx digital signal processors.
"Integrating the system in a highly morphable space such as Flea Bazaar Café was quite challenging," said Kapil Thirwani, partner, Munro Acoustics. "We worked with the architects to make the subwoofers an integral part of the stage. The DJ plays through a van and we created a plug and play provision to disconnect the DJ van when not in use to free up the space for gigs. The venue was highly reverberant, and we faced some initial hiccups due to the complexity of the system design. However, the combination of the JBL VRX line array system and the JBL SCS loudspeakers worked well for this requirement. We chose Harman as our preferred audio solutions company for its wide range of JBL Professional loudspeakers, end-to-end solution offerings and their extensive service support network."
The main house system includes six JBL VRX 932LA-1 compact line array speakers paired with four JBL VRX 918S 18" high power subwoofers, which are suspended from the venue ceiling. Two additional JBL VRX 918S cover the flea stall, kitchen garden and pan stall areas. Four JBL SCS 8 Spatially Cued Surround loudspeakers are used for side-fills around the main performance area, with six additional JBL SCS 8 installed at the flea stall, pan stall, and kitchen garden area. Although they are commonly used for cinema applications, the JBL SCS loudspeakers are ideal for installations where sound reinforcement needs to be provided in a compact space with flexible mounting options. The system is powered by Crown XTi 6002, MA 5000i and XLi 1500 amplifiers, which deliver reliable, uninterrupted power for performances.
"When I think of a bazaar, it brings back fond memories from my childhood," said Prashant Govindan, senior director India & SAARC, Harman Professional Solutions. "Street food, shopping and entertainment have been all brought together in this innovative yet modern setting. Although the installation was complex, the Harman Professional and Munro teams worked together to create a versatile audio experience. One of the things that I admire about Kapil is his creativity and innovation. By combining JBL cinema surround loudspeakers with a JBL line array solution, his team was able to create a unique and immersive sound experience for guests."


text:
Airbus A220-300 AirBaltic YL-CSK
- Manufacturer:
- Airbus
- Type / Model:
- Version:
- 300
- Registration:
- Colour Scheme:
- AirBaltic
- Location:
- Tenerife - Reina Sofia, Spain
- Photographer:
- Moises Mendoza
- Date Taken:
- 21/04/2021
- Image ID:
- #402119
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text:
(visited by Terje Mathisen)
09-Sep-2011 -- I flew in from Oslo, Norway to SFO yesterday, then drove I80 to Vacaville where I found a hotel.
This morning I woke up extremely early, as I knew I would, but I tried to stay in bed and rest until the 06:00 breakfast started.
Afterwards I simply got back on I80, then took I505 north to I5 which I followed all the way to Arbuckle. At this point my gps didn't have all the dirt roads around the various fields, but I still ended up driving along two sides of the field with the confluence.
It turned out that I was very lucky with the timing of my trip; the field had been cut just one or two days ago, so now I could safely walk directly to the all-zero spot, with no danger of field damage,
The most prominent details around the point were two very large stacks of hay bundles, obviously the results of the cutting that had just taken place.
Afterwards I drove on to my next point, 39°N 121°W


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Time Trialling
Whilst time trials are a key but rare part of the big races professional races like the Tour de France. In the UK time trials are held everywhere and it's common for many riders to race just time trials week-in, week-out.
Time Trials are a great way to get into racing as they're simple, you ride as fast as you can by yourself over a set course and you get your time at the end. Drafting and tactics don't matter, it's about concentration, keeping as high a pace as you are able sustain for the duration of the course. With experience you'll perfect the art of maintaining a high speed and knowing how to save those precious seconds.
Part of the attraction of time trialling is that you are racing yourself, often trying for a new personal best time for a particular distance. As such, this means it's easy for newcomers to try a time trailing, without having to worry about the tactics and dangers of a 60-strong bunch in a road race.
Many of our members have found it a good way to begin competitive cycling and the Kingston Wheelers has a series for members that runs from spring until mid summer, it is an ideal place to start. As it is for members only you are among friends and will get to know everyone very quickly, the course is 10 mile time trials on a dual carriage way so not very technical. The club also takes part in team time trials where you work with a partner for the best time and there is now an award at the end of season for the best pair.
Gil Jessop Sporting 14
Kingston Wheeler hosts an open time trailing event in the Gil Jessop Sporting 14. This take place usually in February and is one of the first events of the CTT calendar. It is usually well attended by the time trialling community and a good event to dip your toe into an open event.
John Bornhoft Memorial Hill Climb
Kingston Wheelers also hosts a hill climbing event in autumn up the well known Surrey climb Leith Hill. A hill climb is classed as a time trail as again it is a defined course where you compete for the best time. It is hosted as an open event and we often get some very good national level competitors entering the event. Kingston Wheelers Maryka Sennema who was 2013 & 2014 British Hill Climbing Champion has won here many time. This is a great event to enter or watch! bring your cow bell and stand on the corner and cheer on the climbers.
Club Time Trial Series
We have a special season-long time trial competition based around a series of designated TT events, mostly events are open but including a few popular club events hosted by other clubs. The aim of this is to get us all riding the same events and generally making time trialling a bit more sociable, but we'll be publishing rankings throughout the season, and we award trophies at the end of the year.
Club 10 TT Series
The club runs a summer series of 10 mile club time trials on the Holmwood (G10/42) course near Dorking. Would you like to start racing? For beginners and seasoned racers alike, there are few events more fun than the club's summer Club 10 series. These are 10 mile time trials held every two weeks on a Wednesday evening and they're an ideal way to try your first race, not only because of the short distance but also because the friendly atmosphere means there's little competitive spirit.
The series runs between April and August. The start time is usually 7:30 pm with riders setting off at 30 second intervals. For information on how to enter, check the time trialling forum. A forum thread will be posted for each Club 10 approximately two weeks beforehand, describing how to enter.


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I've written a lot about about the "What If?" history lessons that I have my history and IB Theory Of Knowledge students complete (you can see my previous posts at The Best Resources For Teaching "What If?" History Lessons).
We recently completed the project in my TOK class. Here's an excellent example — well, excellent except for the fact that they didn't include images in their PowerPoint (they will be adding them after the holidays):
Pearl harbor
Once again, I asked students three questions after the assignments were completed. Here they are, along with representative answers:
Did you like doing the project? Why or Why not?
I liked it because it really made you think.
I enjoyed doing it because it required critical thinking and made think of different scenarios and contemplate history as a whole.
How could we make it better?
It was great — nothing needs to be changed.
We needed more time.
What, if anything, did you learn about history through doing the project?
Every event happens for a reason.
If something minor changes, it could change the world and have a huge impact on our lives.
I learned you have to look at history in another way, not just the way that they tell you.
I learned that one slight change in history would alter everything. It seems like history is based on chance.


text:
Interdisciplinary Psychology
Thus, in the area of "interdisciplinary psychology" the Institute is deeply committed in it's "philosophical psychology" program to the ongoing dialogue and critical "interface" between "traditional" psychology and other contemporary schools of thought, such as "phenomenology in psychology and psychiatry", "existential psychoanalysis", "logotherapy", C.G. Jung and "Analytic Psychology", "Mandala therapy", as well as Ken Wilber's "Integral" psychology (transpersonal psychology). In this light, the Institute's "Interdisciplinary psychology" studies program encourages students to think critically on the subject matter of mind, body, and spirit, in order to find an "integral" understanding of the whole person.
Psychology Links
C.G. Jung | Irving D. Yalom |
James Hillman | Erich Fromm |
Sigmund Freud | Michael Foucault |
Viktor Frankl | Jacques Lacan |
Medard Boss | Eugene Minkowski |
Ludwig Binswanger | |
Erwin Straus | |
R.D. Laing |
B.A. M.A. and Ph.D. Courses:
C. G. Jung
Psy. 490. A Psychoanalytic Study of "the Double" in Dostoevsky and Stevenson (syllabus)
Psy. 495. Introduction to C. G. Jung and Analytic Psychology (syllabus)
Psy. 500. C.G. Jung and Analytic Psychology
Psy. 505. Psychology and the East
Psy. 510. Jung on Christianity
Psy. 515. Psychology and Western Religion
Psy. 520. Archetypes, Dreams, and Symbols in C. G. Jung
Psy. 525. The Great Mother: An Analysis of the Archetype
Psy. 530. Personal Unconscious, Collective Unconscious, Ego, Shadow
Psy. 535. Spiritual Pilgrims: C. G. Jung and St. Teresa of Avila on the Christian Archetype
Psy. 540. Aion: Researches into the Phenomenology of the Self
Psy. 545. Jung's Challenge to Contemporary Religion
Psy. 550. Jung on Death and Immortality
Psy. 555. Jung's Treatment of Christianity
Psy. 560. Psychology of Religion & Mandalas (East-West)
Psy. 565. In God's Shadow: The Collaboration of Victor White and C. G. Jung
Viktor Frankl
Psy. 570. Man's Search for Meaning (syllabus)
Psy. 580. The Doctor and the Soul: From Psychotherapy to Logotherapy (syllabus)
Psy. 590. Man's Search for Ultimate Meaning (syllabus)
Psy. 600. Psychotherapy and Existentialism
Psy. 610. The Unconscious God
Psy. 620. The Will to Meaning (syllabus)
Psy. 630. The Unheard Cry for Meaning
Medard Boss
Psy. 640. The Writings of Medard Boss
Psy. 650. The Zollikon Seminars: Protocols, Conversations, Letters
Psy. 660. Existential Foundations of Psychology and Medicine
Psy. 670. Psychoanalysis and Daseinanalysis
Psy. 680. The Analysis of Dreams
Psy. 690. On Dreaming: an Encounter with Medard Boss
Psy. 700. Existential-Phenomenological Perspectives in Psychology
Ludwig Binswanger
Psy. 710. The Selected Writings of Ludwig Binswanger
Psy. 720. The Freud-Binswanger Correspondance: 1908-1938
Psy. 730. Phenomenology in Psychology and Psychiatry (syllabus)
Psy. 740. Sigmund Freud: Reminiscences of a Friendship
Psy. 750. Dream and Existence
Psy. 760. Heidegger's Ontologico-Existential Analytic in Binswanger's Psychiatry
Psy. 770. Binswanger's Way to Freud and Beyond him to Phenomenology
Erwin Straus
Psy. 780. Phenomenological Psychology: Selected Papers
Psy. 790. The Primary World of the Senses
Psy. 800. Phenomenology of Will and Action: 2nd Lexington Conference
Psy. 810. Phenomenology and Memory: 3rd Lexington Conference
Psy. 820. Aisthesis and Aesthetics: 4th Lexington Conference
Psy. 830. Psychiatry and Philosophy
Psy. 840. Man, Time, and World: Two Contributions to Anthropological Psychology
R. D. Laing
Psy. 850. The Divided Self: An Existential Study in Sanity and Madness
Psy. 860. Sanity Madness and the Family
Psy. 870. Reason and Violence: A Decade of Sartre
Psy. 880. The Politics of Experience and the Bird of Paradise
Psy. 890. Self and Others in R. D. Laing
Psy. 900. Experience, Science and Psychiatry
Psy. 910. Wisdom, Madness and Folly: The Making of a Psychiatrist
Sigmund Freud
Psy. 1000. Freud A to Z: An Introduction to Sigmund Freud and Psychoanalysis (syllabus)
Psy. 1010. Interpretation of Dreams
Psy. 1020. Civilization and it's Discontents
Psy. 1030. The Future of an Illusion
Psy. 1040. Totem and Taboo
Psy. 1050. The Origin and Development of Psychoanalysis
Psy. 1060. The Ego and the ID
Psy. 1070. The Unconscious
Psy. 1080. Beyond the Pleasure Principle
James Hillman
Psy. 1090. Archetypal Psychology
Psy. 1100. The Essential James Hillman: A Blue Fire
Psy. 1110. Healing Fiction
Psy. 1120. Re-Visioning Psychology
Psy. 1130. Senex and Puer
Psy. 1140. Insearch: Psychology and Religion
Psy. 1150. The Myth of Analysis: Three Essays in Archetypal Psychology
Psy. 1160. Emotion: Phenomenology of Theories and Their Meanings For Therapy
Psy. 1170. Loose Ends: Primary Papers in Archetypal Psychology
Psy. 1180. Suicide and the Soul
Psy. 1190. The Dream in the Underworld
Irvin D. Yalom
Psy. 1200. Existential Psychotherapy (syllabus)
Psy. 1210. The Yalom Reader
Psy. 1220. Lying on the Couch
Psy. 1230. Love's Executioner and Other Tales of Psychotherapy
Rollo May
Psy. 1310. The Discovery of Being: Writings in Existential Psychology
Psy. 1320. Psychology and the Human Dilemma
Psy. 1340. Freedom and Destiny
Psy. 1350. Existence
Psy. 1360. Man's Search for Himself
Psy. 1370. The Meaning of Anxiety
Erich Fromm
Psy. 1410. Escape from Freedom
Psy. 1420. Man for Himself, an Inquiry into the Psychology of Ethics
Psy. 1440. Psychoanalysis and Religion
Psy. 1450. Forgotten language; An Introduction to the Understanding of Dreams, Fairy Tales, and Myths
Psy. 1460. The Art of Loving
Psy. 1470. Sigmund Freud's mission; an analysis of his personality and influence
Psy. 1480. Psychoanalysis and Zen Buddhism
Psy. 1485. The Anatomy of Human Destructiveness
Psy. 1490. The Crisis of Psychoanalysis
Psy. 1495. Greatness and Limitation of Freud's Thought
Jacques Lacan
Psy. 1510. Ecrits: A Selection
Psy. 1525. Television: A Challenge to the Psychoanalytic Establishment
Psy. 1540. The Seminar, XX Encore: On Feminine Sexuality
Psy. 1555. The Seminar, Freud's Papers on Technique
Psy. 1560. The Seminar, Book II, The Ego in Freud's Theory and Technique of Psychoanalysis
Psy. 1570. The Seminar, Book III, The Psychoses
Psy. 1585. The Seminar, Book VII, The Ethics of Psychoanalysis
Psy. 1590. The Language of the Self: The Function of Language in Psychoanalysis
Psy. 1595. The Seminar, XI, The Four Fundamental Concepts of Psychoanalysis
Michael Foucault
Psy. 1610. Madness and Civilization: A History of Insanity in the Age of Reason
Psy. 1625. The Birth of the Clinic: An Archeology of Medical Perception
Psy. 1620. Mental Illness in Psychology
Psy. 1655. The Order of Things: An Archeology of the Human Sciences
Psy. 1660. Discipline and Punish: The Birth of the Prison
Psy. 1670. History of Sexuality: Volume I. The Will To Knowledge
Psy. 1685. History of Sexuality: Volume II. The Use of Pleasure
Psy. 1690. History of Sexuality: Volume III. The Care of the Self
Psy. 1695. Society Must Be Defended
Psy. 1695. Abnormal
Psy. 1695. Psychiatric Power
Existential Psychology: East-West
Psy. 1700. Introduction to Existential Psychology East-West
Psy. 1710. "Brilliant Sanity": Buddhist and Western Approaches to Psychotherapy (syllabus)
Psy. 1480. Psychoanalysis and Zen Buddhism


text:
Character Bios
Meaning: possibly 'high beech'
Location(s): Doriath, Greenwood
Race/Species: Elves
Type/Kind: Sindar
Title(s): King of the Silvan Elves in Greenwood the Great
Dates: ? - II 3441
Parents: ?
Siblings: ?
Spouse: ?
Children: Thranduil
"oro" - up, rise, high and "pher" (or pheren) - beech
The Lost Road, The Entymologies
"The Elvish folk of this realm had migrated from the south, being the kin and neighbours of the Elves of Lórien; but they had dwelt in Greenwood the Great east of Anduin. In the Second Age their king, Oropher [the father of Thranduil, father of Legolas], had withdrawn northward beyond the Gladden Fields. This he did to be free from the power and encroachments of the Dwarves of Moria...and also he resented the intrusions of Celeborn and Galadriel into Lórien."
"...Oropher had the wisdom to foresee that peace would not return unless Sauron was overcome. He therefore assembled a great army of his now numerous people, and joining with the lesser army of Malgalad of Lórien he led the host of the Silvan Elves to battle. The Silvan Elves were hardy and valiant, but ill-equipped with armour or weapons in comparison with the Eldar of the West; also they were independent, and not disposed to place themselves under the supreme command of Gil-galad. Their losses were thus more grievous than they need have been, even in that terrible war... Oropher was slain in the first assault upon Mordor, rushing forward at the head of his most doughty warriors before Gil-galad had given the signal to advance. Thranduil his son survived, but when the war ended and Sauron was slain (as it seemed) he led back hom barely a third of the army that had marched to war."
"Oropher had come among them with only a handful of Sindar, and they were soon merged with the Silvan Elves, adopting their language and taking names of Silvan form and style."
Unfinished Tales, History of Galadriel and Celeborn
Ying, 03.12.03


text:
In my previous post, I identified several primary differences between computer forensic investigations and electronic discovery processing. Next, I'd like to identify some general case categories and tasks that involve a computer forensic investigator.
Case Categories:
· Employment disputes
· Misuse of company computer involving pornography, gambling, blackmail and fraud
· Embezzlement
· Breach of contract
· Software licensing
· Intellectual property theft
· Insurance fraud
· Sexual harassment
Typical Tasks:
· Recovering deleted files and emails
· Internet activity analysis
· Cell phone and smart phone analysis
· Metadata analysis
· Providing results, recommendations, and action plan
Even if a civil or criminal investigation doesn't fall within these case categories, you may still need to involve a computer forensic investigator. Why? Because it is no secret that computers are used as a primary source for communication, work product, and research. The listed tasks could apply to investigating almost any suspect involved in a civil or criminal law suit.


text:
Rosemary Rowe
Freelance writer. Playwright. Leader of the Creampuff Revolution.
Writer of:
The Good Bride
Camp Victoria
Aspiring Lesbian Aunt
Anne and Diana Were TOTALLY DOING IT
Creampuff Revolution
VP, Content of:
Co-Creator/Writer of:
Seeking Simone: The Web Series
- Online dating has never been so gay.
Heard on/Seen in:
CBC's Canada Writes
(National Finalist, 2007)
NewlywedCast with Kate and Rose - WPN
Contact Me
Rose's Bio
Email: rosemary[at]lintbucket[dot]com


text:
This article is more than 1 year old
Mafia trial to test FBI spying tactics
Keystroke logging used to spy on mob suspect using PGP
A trial of an alleged mafia boss will test whether the FBI surveillance teams are entitled to plant keystroke-logging devices on the computers of suspects.
Nicodemo S. Scarfo Jr., 35, the son of the jailed former boss of the Philadelphia mob, faces charges of masterminding a mob-linked bookmaking and loansharking operation.
A key aspect of prosecution evidence was obtained by FBI agents who rigged his computer in order to be able to monitor every keystroke. This was necessary because conventional surveillance on Scarfo, who used to work for a Florida software firm and is considered something of a geek, was frustrated by his use of the encryption program PGP (Pretty Good Privacy).
According to US reports, Scarfo's lawyers will challenge the admissibility of this evidence in a move that will make him the first defendant to challenge covert computer surveillance by the FBI. In a pre-trial motion defence lawyers for Scarfo argued that federal investigators misused a search warrant to install a bugging device on Scarfo's business PC.
Monitoring the keystrokes entered into the machine allowed investigators to find out the password Scarfo used to access an encrypted program which, it was suspected, he was using to store gambling and loan-sharking records.
Civil liberties activists argue that the widespread use of the techniques used against Scarfo extend current wiretap laws and would be open to abuses that violate privacy.
"Anything he typed on that keyboard - a letter to his lawyer, personal or medical records, legitimate business records - they got it all," said Donald Manno, Scarfo's lawyer told The Philadelphia Inquirer.
"That's scary. It's dangerous," he said.
The use of keystroke-logging devices in the Scarfo case was revealed by The Philadelphia Inquirer. However it is not known whether software loaded onto a computer, an attachment linked to the keyboard part of a PC or a 'bug' inside the keyboard was used in the case. The most sophisticated, and least likely to be discovered, of these techniques is the bug.
The case throws up the issue of whether technology is evolving faster than laws regulating the privacy and individuals. It also highlights potential gaps in the capability of the Federal government's controversial Carnivore e-mail monitoring techniques to effectively obtain information from the very types of people it is designed to monitor.
Scarfo faces trial early next year on charges he ran an illegal gambling business that took in more than $2000 a day and that he used extortion to collect loans. ®


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"If you're a serious MMA fighter and you want to prove yourself and test
yourself with the world's best, the UFC is the only place to do it." - Richie Vaculik
In the fight game, you take any advantage you can get: physical, psychological, whatever it takes. Sydney's Richie Vaculik basically went in the other direction when trying out for the first season of The Ultimate Fighter: The Smashes series in 2012, giving up any advantage he had to get a shot at a UFC contract by signing up as a lightweight competitor on the reality series.
Vaculik is a career-long bantamweight.
"It was too good of an opportunity not to take on," he explains. "It's always been a dream of mine to compete in the UFC, and I didn't want to leave any stone unturned, so I applied for it, selected lightweight, went through the audition process, and got lucky and was chosen."
Only a real fighter will call himself lucky while knowing that he had six weeks of training and fighting with monsters ahead of him, separated from family, friends, and the outside world as part of the deal. And as his custom, Vaculik tried to look at the bright side.
"I was one of the lucky ones that didn't have to cut weight in the house, which was a bit of a bonus," he laughs. "But then of course when you step into the cage and the guy has 15 to 25 pounds on you, it's a little tough. But that's no excuse because I still think I could have beat both my opponents; I just made a few mistakes and they capitalized."
Representing his native Australia against Team UK, Vaculik lost his first bout in the competition to eventual winner Norman Parke. An injury to Team UK's Mike Wilkinson brought him back to the semifinals, but his second stab at glory came up short when he was submitted by Colin Fletcher.
"It was extremely tough," said Vaculik of the TUF experience. "I didn't realize how tough it would be, being away from my loved ones and my family and living in a house with your opponents and having no escape. All you saw was the gym and the house for six weeks. I love to surf and spend time on the beach. It's a great escape from fighting and a great way to come back to the gym refreshed and excited about fighting, and that was all taken away from me. So it was a massive learning experience as a fighter and as a person and something I was really grateful for. I'm very proud to have been there and done it, and I feel like I left the place a better person for it. I knew it was a gamble going in there as a lightweight and giving that weight away, but I still believe I could have won it. I was a little disappointed in my performances."
Vaculik, 9-1 entering the house, did impress with his heart and tenacity, but once the show was over, a UFC contract wasn't on his doorstep.
"After I left I was hoping to get signed back down at my weight by the UFC, but the roster was so stacked at that moment that it was just best to go out and get some fights at bantamweight or flyweight and try to stick with it," said Vaculik, who stayed busy in a bit of an unconventional manner, fighting at home for the Combat 8 promotion that uses modified rules of three minute rounds and only 30 seconds of groundfighting allowed per round. Vaculik won the organization's championship at bantamweight, competed in jiu-jitsu tournaments, took part in another reality series, The Crew, and even though he was fielding offers from other MMA promotions, he still had his heart set on getting a call from the UFC.
"I've tried to stay busy and I did that, fighting in a promotion that had modified rules," he said. "I won the bantamweight title in that promotion and then I was in talks with promotions throughout Asia, and I just wanted to stay active. That was the main thing, but it was getting quite hard to stay active here in Australia. A few promotions went under. But then I got a call from the UFC so I was over the moon."
So what is it about those three letters – UFC – that meant so much to the 30-year-old Vaculik?
"It's the biggest and best promotion of mixed martial arts in the world," he said. "If you're a serious MMA fighter and you want to prove yourself and test yourself with the world's best, the UFC is the only place to do it. They're head and shoulders above any other promotion. I had a taste of it being in the Smashes, and I did wonder what it would be like to fight in the UFC, so I never lost sight of it."
On Friday (Saturday in Australia), Vaculik gets his shot at 125 pounds against fellow newcomer Justin Scoggins.
"He's a really exciting fighter," said Vaculik. "He's a very creative striker, he loves to move and he's pretty evasive. He brings a whole different bunch of skills that are unique in mixed martial arts, and I've been working with particular guys to replicate what he's really good at. I'm just really excited to get in there and mix it up with someone as exciting as Justin. These are the kind of fights that I really chomp at the bit for."
Then again, you get the idea that Vaculik would be amped up for any fight in the Octagon, especially since being in the UFC was as far-fetched a notion as an Aussie fighter could have back when he turned pro in 2006.
"In the early days when I started, the UFC was just a dream because they didn't have my weight class and it wasn't active in this part of the world," he said. "Then things changed and all of a sudden they added the weight classes and they started to do shows in Oz, and the possibilities started to become reality, and that's when that excitement just grew."
Now it's reached a fever pitch for "Vas," who gets that rarest of opportunities shortly: to fulfill one dream and start another.
"It's like a new beginning."
UFC Performance Institute
Dana White On The Opening Of UFC PI Mexico


text:
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There is no cure for autism. However, there is SYNAPSIS Foundation, which for 30 years has been changing the world for people with autism. Help us to be faster than autism in children: collect money for diagnosis and therapy. This will support autistic children in achieving their own world record - ability to live independently. Hurry up! Be faster than autism! więcej »


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